Rabbi Michael Glass There is a recorded discussion between the great rabbis of the mishnaic era in which different opinions were offered as to which verse of the Torah was the most fundamental. The first verse suggested was “Shemah Yisroel…”, a crucial verse which affirms our acceptance of the Almighty’s rule. The next opinion suggested the verse which announces the commandment to love one’s neighbour as one loves oneself, which is also understandably a very fundamental tenet in Jewish thought. However the final suggestion, which was declared the winner, was a verse contained within this week’s portion, the parsha of Pinchas. The victor was the verse which requires the priests in the temple to offer up one “tomid” offering every morning and another “tomid” offering every afternoon. The obvious question is how could this verse even compete with the other verses suggested let alone win the contest. What is so crucial about this mitzvah to the extent that it was decided to be the single most important verse in the whole Torah?

An answer suggested is that the all-important lesson and message hiding behind this verse can be summed up in one word- Consistency. The korbon tomid of morning and afternoon were offered up every single day irrespective of all other considerations. The secret to succeed at anything in life, in this case religious observance and spiritual growth, is consistency. Uncalculated leaps of growth are often met with consequent falls.

We need to be consistent Jews.

R’ Ezer Pine
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Avodah, oath-alliance, and tohor middot form the judicial architecture of Israelite sovereignty. Torah mussar demands tohor middot not as private ethics but as judicial kavanah: the moral preparation to participate in a legal culture where interpersonal damages are adjudicated with precedent, equity, and national memory. To rebuild the Mishkan—does not to revive a sacrificial cult—but rather to restore the Sanhedrin model of lateral common-law courts, rooted in oath, guided by prophecy, and animated by the living flame of justice that defines the brit between Israel and our Tribal God.

A significant tension within contemporary Jewish thought regarding the interpretation and application of halakhah (Jewish law) in relation to ethical principles and communal obligations. The reference to the debate among the tannaim in the Midrash underscores the complexity of defining a “great principle” in Judaism, where different voices emphasize various aspects of the tradition.

The opinions of Ben Zoma, Ben Nannas, and Shimon ben Pazi reflect the multifaceted nature of Jewish law and ethics. Ben Zoma’s focus on the Shema emphasizes the importance of kre’a shma as tefillah דאורייתא, while Ben Nannas highlights interpersonal ethics through the command to love one’s neighbor; neighbor restricted to bnai brit Israel exclusively. Shimon ben Pazi’s reference to the Korban Tamid, points to the centrality of this Torah precedent as the basis of the Order of the Siddur ritual in Jewish communal life.

The emphasis on avodah as a procedural backbone highlights the importance of tohor middot in the dedications made by the Yatzir HaTov within the heart. Where a blessing requires שם ומלכות – meaning blowing a spirit from within the Yatzir Ha’Tov within the heart with a specified tohor Oral Torah Horev middah – מלכות. This oath sworn alliance serves as the continuation of the Divine Brit cut with the Avot which continuously creates from nothing the chosen Cohen people.

The concept of oath alliance Cohen duty refers to the Torah obligations to impose judicial court room lateral common law courts to hear and resolve damages disputes which divides our people continuously. The משל of korbanot teaches the נמשל of Judicial Sanhedrin common law lateral courtrooms as the k’vanna intent of building the Mishkan.

Every ברכה requires שם ומלכות not merely for halakhic formality, but because it is a miniature reenactment of Horev—a recommitment to the oath-alliance that binds Israel to its judicial destiny. The Yetzir HaTov—the moral will within—is not emotion but juridical intent (kavvanah) expressed through tohor middot, aligned with Horev’s legal categories, as embodied in מלכות. This מלכות is not monarchy in the political sense, but juridical sovereignty—the power to hear, judge, and rectify disputes among Israel through the tefillah dedication of tohor middot which define and shape how Jews behave toward other Jews. The Siddur serves as the ‘table of contents’ Order by which the Framers of both Mishna and Gemara organized the Talmud. The 3 separate opinions, rephrase the same identical idea much like a blue print offers a Front, Top, Side perspectives!

The interplay between halakhah, ethical principles, and communal obligations in Jewish thought represents a multi-dimensional interpretation of the “great principle”. Each opinion—Ben Zoma, Ben Nannas, and Shimon ben Pazi—highlights distinct yet interconnected aspects of Jewish life, emphasizing the importance of both ritual and ethical dimensions. Ben Zoma’s focus on the Shema as a foundational prayer underscores its significance as a mitzvah from the Torah (דאורייתא). This highlights the centrality of prayer in Jewish life and תולדות subservient role of the Shemone Esrei to remember the oath sworn by the Avot to continuously create from nothing the chosen Cohen people. Ben Nannas’ emphasis on loving one’s neighbor, reflects the ethical obligations that bind the Jewish community; Israel came out of Egypt to rule Canaan with righteous judicial courtroom justice which makes fair restorations of damages inflicted by Jews upon other Jews. Hence Torah mussar requires the dedication of tohor middot to bring about social behavior rooted in communal relationships and responsibilities. Shimon ben Pazi’s reference to Korban Tamid serves as a model for the Order of the Siddur as the fundamental kabbalah how the Framers organized both the Order of the T’NaCH and Talmud.

The concept of avodah as a procedural backbone emphasizes the importance of tohor middot (pure character traits) in the spiritual and ethical life of the community. The Yatzir HaTov, representing the moral will, is integral to this process, as it shapes the intentions behind actions of tefillah kre’a shma and tefillat shemone esrei – both require tefillen because both have the k’vanna to swear a Torah oath. nderstanding positions the judicial system as a vital component of Jewish identity and practice, rooted in blessings which require שם ומלכות. The pursuit of judicial courtroom justice among our people, not merely ritualistic as the statute perversion halachic codes Yad, Tur, and Aruch falsely declare. The Siddur’s role as a ‘table of contents’ for the Mishna and Gemara illustrates how the oath brit sworn by the three Avot functions as the יסוד not only of the organization of the Siddur but of the organization of the T’NaCH, Mishna, Gemara, and Midrashim as well. This organization allows for a comprehensive understanding of the relationship between law, ethics, and communal worship. The perspectives of the prophets & tannaim\amoraim serve as a blueprint for understanding the complexities of Jewish common-law, and its application in contemporary life, reinforcing the importance of both ritual and prophetic mussar dimensions in maintaining a cohesive and vibrant community.